Yael Fisch

The Hebrew University of Jerusalem, Hebrew Literature, Faculty Member

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Books by Yael Fisch

Yael Fisch, Written for Us: Paul's Interpretation of Scripture and the History of Midrash, (Leiden: Brill, JSJSS 202, 2023)

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Ancient Jew Review Forum on Yael Fisch, Written for Us, Brill 2023

Ancient Jew Review, 2024

Reviews by Christine Hayes (Yale) | Daniel Picus (WWU) | J Ross Wagner (Duke) | Isaac Soon (UBC) ... more

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Protestant Bible Scholarship: Antisemitism, Philosemitism and Anti-Judaism. Edited with Arjen Bakker, Yael Fisch, Paula Fredriksen, and Hindy Najman, Leiden 2022 [open access]

by René Bloch, Arjen Bakker, Paula Fredriksen, and Yael Fisch

Supplements to the Journal for the Study of Judaism JSJS, 2022

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Josephus and the Rabbis (Tal Ilan; Vered Noam; in collaboration with Meir Ben Shahar; Daphne Baratz; Yael Fisch) Yad Ben Zvi Press, 2017

by Yael Fisch and Vered Noam

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Dissertation by Yael Fisch

Paul's Interpretation of Scripture and the (Pre-)History of Midrash, Unpublished PhD Dissertation (Title, Acknowledgements, TOC, Abstract).

Paul's Interpretation of Scripture and the (Pre-)History of Midrash, Unpublished PhD Dissertation, 2018

The poet and classicist Anne Carson speaks of reading and writing as a painful separation from th... more The poet and classicist Anne Carson speaks of reading and writing as a painful separation from the world, a shutting down. A person who reads and writes learns "to close or inhibit the input of his senses, to inhibit or control the responses of his body, so as to train energy and thought upon the written words. He resists the environment outside him by distinguishing and controlling the one inside him. This constitutes at first a laborious and painful effort for the individual, psychologists and sociologists tell us. In making the effort he becomes aware of the interior self as an entity separable from the environment and its input, controllable by his own mental action." (Anne Carson, Eros the Bittersweet: An Essay, 63). But I have been luckier. I have never felt alone in my writing nor do I feel as resisting the world around me. And as I write these words now I am deeply aware of those in my life that have made reading, thinking and writing possible for me. My intellectual home and alma mater is Tel Aviv University. I have seen Jewish Studies in Tel Aviv University grow from strength to strength and become a truly unique place of Torah. In a deep sense it is where I learned to read. My work has been encouraged and supported by several TAU grants over the years of my PhD, and mainly, a generous scholarship from the School of Jewish Studies that allowed me to dedicate myself to my research. My deepest gratitude goes to my mentors. Prof. Ishay Rosen-Zvi's commitment to my success, growth and learning has proven to be endless. Ishay taught me how to ask our ancient texts questions and what to listen for when they answer. In a way, I always think and write in conversation with Ishay. His intellectual energy and optimism saw me 3 through all the rough patches I met on this road, and I am privileged to have him as a mentor and friend. Prof. Paula Fredriksen taught me to read critically and write deliberately. She has opened my world to the possibilities and impossibilities of Paul scholarship, and I cannot imagine reading Paul and writing about him without her.

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Papers by Yael Fisch

Yael Fisch, "'Midrash-Pesher': A Shared Technique of Interpretation in Qumran, Paul, and the Tannaim," RDQ 116 (2020) *email for full text*

Revue de Qumran, 2020

This article points to a method of interpretation found only in the Dead Sea Scrolls, Paul's lett... more This article points to a method of interpretation found only in the Dead Sea Scrolls, Paul's letter to the Romans (Rom 10:6-8), and rabbinic texts. This rhetoric of scriptural interpretation, which this article refers to as midrash-pesher, splits a passage into building blocks and laces the interpretation through the citation. The lemmata and their interpretations are connected only by a pronoun. This technique has not been studied as a phenomenon that appears across these three corpora. What follows is intended to fill this lacuna, describe the midrash-pesher technique, and explain how it operates hermeneutically in its different contexts. Ultimately, this article problematizes and nuances the scholarly practice to label relevant interpretations from Qumran as well as Paul's interpretation in Rom 10:6-8 as "midrash" or "midrash-like." The Dead Sea Scrolls, Paul, and the Tannaim use the same interpretation method in different ways and for different ends.

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Yael Fisch, 'The Origins of Oral Torah: A New Pauline Perspective,' JSJ 51:1 (2020), 43–66

Journal for the Study of Judaism, 2020

This article proposes to rethink the genealogy and origin of the rabbinical terms Oral Torah and ... more This article proposes to rethink the genealogy and origin of the rabbinical terms Oral Torah and Written Torah. The terms appear for the first time in Tannaitic literature, yet scholars have attempted to ascribe to them an earlier date and to present them as a Second Temple, specifically Pharisaic, distinction. This article problematizes the existing genealogies and considers neglected evidence found in Paul's Letter to the Romans that advances our understanding of the Oral Torah/Written Torah distinction in the first century CE. According to my rereading of Rom 10:5-13 and 3:19-31, Paul has a notion of double-nomos within scripture, and his twofold torah is presented as oral and written. Apart from rabbinic literature, it is only in Paul that we find the use of an Oral Torah/Written Torah distinction. This evidence affects both how the history of the rabbinic terms is understood and how Paul is configured in his Jewish matrix.

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תרגום השבעים

בין יוספוס וחז״ל, כרך א, מאת טל אילן וורד נעם, בשיתוף מאיר בן שחר, דפנה ברץ ויעל פיש , 2017

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מפקד האוכלוסין בימי קסטיוס / אגריפס

בין יוספוס וחז״ל, כרך ב: אגדות החורבן, מאת טל אילן וורד ונעם בשיתוף מאיר בן שחר, דפנה ברץ ויעל פיש, 2017

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שחיתות הכהנים הגדולים

בין יוספוס לחז״ל, כרך א, מאת טל אילן וורד נעם, בשיתוף מאיר בן שחר, דפנה ברץ ויעל פיש, 2017

Lat Iabi E Φαβί M Φαβῆ A Φιαβί 34 ‫יח‬ ‫בקדמ'‬ .Lat A Φιαβὶ 1 .)E ,A( ‫וריב‬ ‫הדדית‬ ‫עוינות‬ 2 .... more Lat Iabi E Φαβί M Φαβῆ A Φιαβί 34 ‫יח‬ ‫בקדמ'‬ .Lat A Φιαβὶ 1 .)E ,A( ‫וריב‬ ‫הדדית‬ ‫עוינות‬ 2 .)A( ‫ואסף‬ ‫עשה‬ 3 .)E( ‫הריב‬ ‫ולמוביל‬ ‫למנהיג‬ 4 .)E( ‫הריב‬ ‫את‬ ‫ויעצור‬ ‫בידם‬ ‫שימחה‬ ‫מי‬ 5 ‫בכוח'.‬ ‫משתמשים‬ ‫'כשהם‬ ,βιαζόμενοι ‫ביוונית:‬ = ‫(הזרוע)'‬ ‫'בכוח‬ 6 527 ‫הגדולים‬ ‫הכוהנים‬ ‫שחיתות‬ ‫וכל‬ ‫במהומה,‬ ‫שרויה‬ ‫עירנו‬ ‫היתה‬ ‫בעיקר‬ ‫שעה‬ ‫מאותה‬ ‫מהם.‬ ‫החלשים‬ ‫נכסי‬ ‫את‬ ‫לשדוד‬ ‫ומוכנים‬ ‫זרוע‬ ‫ורע.‬ ‫הלוך‬ ‫הלכו‬ ‫ענייניה‬ ‫ע"א‬ ‫נז‬ ‫פסחים‬ ‫בבלי,‬ ; ‫טז‬ ‫יא,‬ ‫זבחים‬ ; ‫יח-כ‬ ‫יג,‬ ‫מנחות‬ ‫תוספתא,‬ ‫הפרוה‬ ‫בית‬ ‫ללשכת‬ ‫קדשים‬ ‫עורות‬ ‫מכניסין‬ ‫היו‬ ‫בראשונה‬ 1 ‫היום‬ ‫שבאותו‬ ‫אב‬ ‫בית‬ ‫לכל‬ ‫בערבין‬ ‫אותן‬ ‫מחלקין‬ ‫והיו‬ 2 ‫בזרוע.‬ ‫אותן‬ ‫ונוטלין‬ ‫באין‬ ‫כהונה‬ ‫גדולי‬ ‫והיו‬ 3 ‫ומשמר,‬ ‫משמר‬ ‫לכל‬ ‫שבת‬ ‫בערבי‬ ‫אותן‬ ‫מחלקין‬ ‫שיהו‬ ‫התקינו‬ 4 ‫בזרוע.‬ ‫אותן‬ ‫ונוטלין‬ ‫באין‬ ‫כהונה‬ ‫גדולי‬ ‫היו‬ ‫ועד-אן‬ 5 ‫לשמים.‬ ‫והקדישום‬ ‫בעלים‬ ‫עמדו‬ 6 ‫זהב,‬ ‫של‬ ‫בטבלאות‬ ‫האולם‬ ‫כל‬ ‫פני‬ ‫כהנים‬ ‫שחיפו‬ ‫עד‬ ‫מועטין‬ ‫<ימים>‬ ‫היו‬ ‫לא‬ ‫אמרו:‬ 7 ‫זהב.‬ ‫דינר‬ ‫עובי‬ ‫ועל‬ ‫מאה‬ ‫על‬ ‫מאה‬ 8 ‫הרגל.‬ ‫עד‬ ‫{}<שמחפין>‬ ‫מה‬ 9 ‫בהר-הבית,‬ ‫מעלות‬ ‫גבי‬ ‫על‬ ‫אותן‬ ‫ומניחין‬ ‫אותן‬ ‫מקפלין‬ ‫וברגל‬ 10 ‫דלוס.‬ ‫בה‬ ‫נטה‬ ‫שלא‬ ‫נאה,‬ ‫שהיא‬ ‫מלאכתן‬ ‫את‬ ‫העם‬ ‫שיראו‬ ‫כדי‬ 11 ‫להלן.‬ ‫ראו‬ ‫שליט‬ ‫של‬ ‫תרגומו‬ ‫על‬ ‫'אלימים'.‬ ,βίαιοι ‫ביוונית:‬ = ‫זרוע'‬ ‫'בעלי‬ 7 ‫מזה‬ ‫זה‬ ‫הנבדלים‬ ‫לבבלי,‬ ‫והן‬ ‫לתוספתא‬ ‫הן‬ ‫גניזה,‬ ‫קטעי‬ ‫גם‬ ‫ובהם‬ ‫רבים‬ ‫נוסח‬ ‫עדי‬ ‫חז"ל‬ ‫במקורות‬ ‫כאן‬ ‫הנידונים‬ ‫לסיפורים‬ 8 ,Cambridge CUL: T-S F2 (2).76 = ‫תג1‬ ‫כאן‬ ‫המכונה‬ ‫מנחות,‬ ‫לתוספתא‬ ‫הגניזה‬ ‫קטע‬ ‫במיוחד‬ ‫יצוין‬ ‫גדולים.‬ ‫הבדלים‬ ‫כתב‬ ‫פי‬ ‫על‬ ‫הפנים‬ ‫נוסח‬ .VIII 472 ‫מוצרי‬ ‫פריז‬ = ‫תג2‬ ‫הוא‬ ‫אחר‬ ‫גניזה‬ ‫קטע‬ ‫להלן.‬ ‫בדברים‬ ‫מיוחדת‬ ‫חשיבות‬ ‫לו‬ ‫שמיוחסת‬ ‫יסומנו‬ ‫הטקסט‬ ‫בגוף‬ ‫ושינויים‬ ‫תיקונים‬ ‫העברית,‬ ‫ללשון‬ ‫האקדמיה‬ ‫של‬ ‫ההיסטורי‬ ‫מהמילון‬ ‫מובא‬ ‫מנחות‬ ‫לתוספתא‬ ‫וינה‬ ‫יד‬ ‫בהערות.‬ ‫בבבלי.‬ ‫ראו‬ ‫הרצף‬ ‫ולהמשך‬ ‫להלן,‬ ‫המופיע‬ ‫כא‬ ‫ג,‬ ‫למנחות‬ ‫ולא‬ ‫יח-כ,‬ ‫יג,‬ ‫למנחות‬ ‫רק‬ ‫מקבילה‬ ‫בזבחים‬ ‫התוספתא‬ ‫להלן‬ ‫בקטע‬

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עצמות במקדש

בין יוספוס וחז״ל, כרך א, מאת טל אילן ורד נעם בשיתוף מאיר בן שחר, דפנה ברץ ויעל פיש, 2017

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Book Reviews by Yael Fisch

יעל פיש, דרישות: נתיב גישה לעולמו המסעיר של המדרש, ביקורת על ספרו של יעקב צ׳ מאיר, דרישות: קריאה במדרשי חז״ל על סדר פרשת השבוע, ידיעות ספרים:

הארץ, 2016

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יעל פיש, הפוליטיקה של הטהרה ביהדות, ביקורת ספר על יאיר פורסטנברג, טהרה וקהילה בעת העתיקה, מאגנס

הארץ, 2016

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Talks by Yael Fisch

״איך חושבים ׳אישה חושבת׳: על מקומן של נשים במיתולוגיות חכמה״ - דברים שנאמרו ביום עיון ׳מחשבות על הטרדה מינית באקדמיה׳, המכון הישראלי לדמוקרטיה, ינואר 2018

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Conferences by Yael Fisch

Re-Imagining the Temple: An Online Workshop (Oxford, March 4th 2021)

by Yael Fisch and Hallel Baitner

Re-Imagining the Temple An Online Workshop (University of Oxford), March 4th 9-13 UK time Co... more Re-Imagining the Temple
An Online Workshop (University of Oxford),
March 4th 9-13 UK time
Co-Organized by Yael Fisch (Oxford and TAU) and Hallel Baitner (Oxford). We bring together Biblicists, Classicists, Art Historians, and Rabbinicists to think about textual and visual recasting of temple architecture.
Held (online) in the Centre for the Study of the Bible in the Humanities (CBH), Oriel College, Oxford, and the Oxford Centre for Hebrew and Jewish Studies (OCHJS).
Speakers: Rina Talgam, Naphtali Meshel, Max Leventhal, Hallel Baitner and Yael Fisch. Opening Remarks: Hindy Najman.
Registration link: https://www.eventbrite.co.uk/e/re-imagining-the-temple-tickets-132806938127?fbclid=IwAR2EHRUDsQe3qUtjW6Bivo2D4w5u24c32rJ1W_3BGk-6X8VUrj4fB98IJoU

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Hermeneutic Interventions Conference, December 2019

Hermeneutic Interventions Conference - 1-2 December 2019 Co-sponsored by CBH, OCHJS and the Fac... more Hermeneutic Interventions Conference -
1-2 December 2019
Co-sponsored by CBH, OCHJS and the Faculty of Theology
Conference Organizers: Hindy Najman (Oriel); Daniel Weidner (ZFL); Adriana X. Jacobs (St. Cross); Yael Fisch (Oriel); Rebekah Van Sant-Clark (Oriel)

Is a common reading possible across languages, cultures, and disciplines? Under what terms may texts be compared and shared while acknowledging their differences? Revisiting Hartman and Budick’s 1986 volume Midrash and Literature, this conference will examine the continued relevance of the hermeneutical vocabulary by which we bring texts together, but also consider the possibility of new models and approaches. Bringing together scholars whose work and reading practices move between the ancient and modern, we will address the philological, compositional, and literary implications of a common reading.

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